Shurangama Qingx (qauw-20)

“Qycc hiaxee senrlamjuw, sriu-dxir kangx .kir, be jygu diyc siaog susiongw, uanbuanw ee sendnia huad qngx. Dirr samadhi, ix iwhiongr diqenr, qutlat genxqiur, duiww jaix siokser ee sintongx sniu tamx. Hitt sii tnimoo tranr diyc siqix, qiyr iaujniax qra ix hursinx, hro ix cuir qongw qinghuad. Jitt xee langg byy diwqag virr xmoo hursinx, jurcingx qongxx qaqi did diyc busiong liappuann. U air beh qriuu diqenr ee langg laii senrlamjuw jiax. Senrlamjuw dyrr posed jyrui suathuad. Jitt xee langg byy-in.-byy-dnuax dirr suathuad ee soxjai did diyc dua vyxjux. Hitt xee xmoo ursii huar juer jingsnix, cuir-lai qamm jux, dinvyw, juceh, qapp huu-aw jiaxee qibiau ee mihqnia. Ix singx qra jiaxee hro hitt langg, zen'au diauu dirr ix ee sintew, iacc si iuxiu tniax ee langg qongxx u bingguat vyxjux cangr dirr tokax erdew jiyr qngx hitt xui. Jiaxee tniax ix qongw :ee did diyc ixjingg m bad duw .quer .ee. Ix longxx jiac iyhcauw, m jiac hyw liau :ee. Ursii jit qangx jiac jit liap muaa-aw qapp jit liap bec, sinkux vaxdni, jex si in'ui molat hucii ee enqor. Ix huixvongr bikiu, tikme jiongww derjuw, m qniax ho'ngg qicir iacc kiwhiamm. Ix cuir-lai hnor qongw dyc'ui u vyxjongr iacc sibhongx singwhenn  cangwbih ee soxjai. Qinsuii ix :ee ongxongw tangx qnir diyc qingi ee langg. Jex si sanlimm, toxde, singhongg, hycuanx, qapp snuagak ee quixsinn jiac lau jniaa xmoo. Uree teciongr imhing, pywhuai vut ee qaiwlut, ham' qinsuii :ee amr amr duiqiuu go jiongw iogbong. Uree hingr jingjinr, dandanx jiac cauxbok, qniajauw be dniardiyc, diwsuw ziauxluan siuhing :ee. Danw qaur xmoo iawsen, lirkuix hitt xee langg ee sintew, derjuw qapp sensnix longxx e huanrhuad. Linw qaidongx singx u qakcad, jiacc be zip lunhuee. Narr budix u behik, e duirlyc byy qnaiwdng dergak.

(Shurangama Sutra, Volume 9-20)

"Further, in the unhindered clarity and wonder that ensues after the feeling skandha is gone, this good person is untroubled by any deviant mental state and experiences perfect, bright concentration. Within Samadhi, his mind craves more knowledge and understanding, so he diligently toils at examining and probing as he greedily seeks to know past lives. At that time a demon from the heavens seizes the opportunity it has been waiting for. Its spirit possesses another person and uses him as a mouthpiece to expound the Sutras and the Dharma. This person, unaware that he is possessed by a demon, claims he has reached unsurpassed Nirvana. When he comes to see that good person who seeks seclusion, he arranges a seat and speaks the Dharma. There in the Dharma Assembly, inexplicably, that person may obtain an enormous precious pearl. The demon may sometimes change into an animal that holds the pearl in its mouth, or other jewels, bamboo tablets, tallies, talismans, letters and other unusual things. The demon first gives them to the person, and afterwards possesses him. Or he may fool his audience by burying the valuables underground and then saying that a "moonlight pearl" is illuminating the place. Thereupon the audience feels they have obtained something unique. He may eat only medicinal herbs and not partake of prepared food. Or he may eat only one sesame seed and one grain of wheat a day and still look robust. That is because he is sustained by the power of the demon. He slanders Bhikshus and scolds his assembly of disciples without fear of ridicule or rejection. He is fond of talking about treasure troves in other locations, or of remote and hidden places where Sages and Worthies of the ten directions dwell. Those who follow him often see strange and unusual people. This is a ghost or spirit of the mountain forests, earth, cities, rivers, and mountains that in its old age has become a demon. The person it possesses may advocate promiscuity and violate the Buddha's precepts. He may covertly indulge in the five desires with his followers. Or he may appear to be vigorous, eating only wild plants. His behavior is erratic, and he disturbs and confuses the good person. But when the demon tires, it will leave the other person's body. Then both the disciples and the teacher will get in trouble with the law. You should be aware of this in advance and not get caught up in the cycle of transmigration. If you are confused and do not understand, you will fall into the Relentless Hells."

(楞嚴經卷第九之20)  

又善男子。受陰虛妙。不遭邪慮。圓定發明。三摩地中。心愛知見。勤苦研尋。貪求宿命。爾時天魔候得其便。飛精附人。口說經法。其人殊不覺知魔著。亦言自得無上涅槃。來彼求知善男子處。敷座說法。是人無端於說法處。得大寶珠。其魔或時化為畜生。口銜其珠。及雜珍寶簡冊符牘諸奇異物。先授彼人。後著其體。或誘聽人藏於地下。有明月珠照耀其處。是諸聽者，得未曾有。多食藥草，不餐嘉饌。或時日餐一麻一麥，其形肥充，魔力持故。誹諦比丘，罵詈徒眾，不避譏嫌。口中好言他方寶藏，十方聖賢潛匿之處。隨其後者，往往見有奇異之人。此名山林土地城隍川嶽鬼神，年老成魔。或有宣淫，破佛戒律，與承事者潛行五欲。或有精進純食草木。無定行事，惱亂是人。厭足心生，去彼人體。弟子與師，俱陷王難。汝當先覺，不入輪迴。迷惑不知，墮無間獄。